Principles and Practices - October 10

Our Infallible Guide

We must be guided in all things by the teach­ing of Christ and His Church, and thereby seek the remedy for our spiritual ignorances and infirmities; it is thus that we shall obtain abund­ant relief, and all that goes beyond this is not only curiosity but great rashness.

-Fiona McKay.
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From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930

Thoughts of St Augustine for October 10

As a Lamb unspotted he has shed his blood to redeem us, he incorporates us in himself, he makes us his members, that in him we too should be Christ.
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Click here for more information.

From Thoughts of St Augustine for Every Day
by Kathleen Mary Balfe (© 1926)
Nihil Obstat: Georgius D. Smith, S.T.D
Imprimatur: Edm. Can. Surmont

Thoughts from St Alphonsus for Every Day-October 10

THE bird no sooner feels itself loosed from the snare than it immediately flies; the soul, as soon as she is loosed from earthly attach­ments, immediately flies to God; but while she is bound, though it be but by the slightest thread, she is prevented from flying to God.
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From Thoughts from St Alphonsus for Every Day
Compiled by Rev. C. McNeiry, C.SS.R.
Imprimatur: Joseph Hull, C.SS.R., Prov. Angl. Sup.
Nihil Obstat: Innocentlus Apap, O.P., S.T.M., Censor Deptutatus.
Imprimatur: Edm. Can. Surmont, Vicarius Generalis.
Westmonasterii, Die 9a Junii, 1927.
First published 1927

Gospel for Friday, 27th Week in Ordinary Time

Optional Memorial: St Denis, Bishop, and Companions, Martyrs
Optional Memorial: St John Leonardi, Priest

From: Luke 11:15-26

The Kingdom of God and the Kingdom of Satan
(Now Jesus was casting out a demon that was dumb; when the demon had gone out, the man spoke, and the people marvelled.) [15] But some of them said, "He casts out demons by Beelzebul, the prince of demons"; [16] while others, to test Him, sought from Him a sign from Heaven. [17] But He, knowing their thoughts, said to them, "Every kingdom divided against itself is laid waste, and house falls upon house. [18] And if Satan also is divided against himself, how will his kingdom stand? For you say that I cast out demons by Beelzebul. [19] And if I cast out demons by Beelzebul, by whom do your sons cast them out? Therefore they shall be your judges. [20] But if it is by the finger of God that I cast out demons, then the Kingdom of God has come upon you. [21] When a strong man, fully armed, guards his own palace, his goods are in peace; [22] but when one stronger than he assails him and overcomes him, he takes away his armor in which he trusted, and divides his spoil. [23] He who is not with Me is against Me, and He who does not gather with Me scatters."

[24] "When an unclean spirit has gone out of a man, he passes through waterless places seeking rest; and finding none he says, `I will return to my house from which I came.' [25] And when he comes he finds it swept and put in order. [26] Then he goes and brings seven other spirits more evil than himself, and they enter and dwell there; and the last state of that man becomes worse than the first."
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Commentary:
14-23. Jesus' enemies remain obstinate despite the evidence of the miracle. Since they cannot deny that He has done something quite extraordinary, they attribute it to the power of the devil, rather than admit that Jesus is the Messiah. Our Lord answers them with a clinching argument: the fact that He expels demons is proof that He has brought the Kingdom of God. The Second Vatican Council reminds us of this truth: The Lord Jesus inaugurated His Church by preaching the Good News, that is, the coming of the Kingdom of God, promised over the ages in the Scriptures [...]. The miracles of Jesus also demonstrate that the Kingdom has already come on earth: "If it is by the finger of God that I cast out demons, then the Kingdom of God has come upon you (Luke 11:20); cf. Matthew 12:28). But principally the Kingdom is revealed in the person of Christ Himself, Son of God and Son of Man, who came `to serve and to give His life as a ransom for many' (Mark 10:45)" (Vatican II, "Lumen Gentium", 5).

The strong man well armed is the devil, who has enslaved man; but Jesus Christ, one stronger than he, has come and conquered him and is despoiling him. St. Paul will say that Christ "disarmed the principalities and powers and made a public example of them, triumphing over them" (Colossians 2:15).

After the victory of Christ the "stronger one", the words of verse 23 are addressed to mankind at large; even if people do not want to recognize it, Jesus Christ has conquered and from now on no one can adopt an attitude of neutrality towards Him: he who is not with Him is against Him.

18. Christ's argument is very clear. One of the worst evils that can overtake the Church is disunity among Christians, disunity among believers. We must make Jesus' prayer our own: "That they may be one; even as Thou, Father, art in Me, and I in Thee, that they may also be one in us, so that the world may believe that Thou hast sent Me" (John 17:21).

24-26. Our Lord shows us that the devil is relentless in his struggle against man; despite man rejecting him with the help of grace, he still lays his traps, still tries to overpower him. Knowing all this, St. Peter advises us to be sober and vigilant, because "your adversary the devil prowls around like a roaring lion, seeking some one to devour. Resist him, firm in your faith" (1 Peter 5:8-9).

Jesus also forewarns us about the danger of being once more defeated by Satan--which would leave us worse off than were before. The Latin proverb puts it very well: "corruptio optimi, pessima" (the corruption of the best is the worst.) And St. Peter, in his inspired text, inveighs against corrupt Christians, whom he compares in a graphic and frightening way to "the dog turning back to his own vomit and the sow being washed and then wallowing in the mire" (cf. 2 Peter 2:22).
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Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.

Principles and Practices - October 9

The Fruitful and Unfruitful

The mortified life is the seed which falls into the ground, and, buried as it is, grows into a flourishing plant. The life of the worldly, for all its appearance of freedom, is like the chaff of dust which the wind scatters about, unstable in principle and barren of fruit.

Fr. R. Knox.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930

Thoughts of St Augustine for October 9

THY enlightenment has come about by thy conversion and turning to something which thou thyself art not. God is light.
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Click here for more information.
From Thoughts of St Augustine for Every Day
by Kathleen Mary Balfe (© 1926)
Nihil Obstat: Georgius D. Smith, S.T.D
Imprimatur: Edm. Can. Surmont

Thoughts from St Alphonsus for Every Day-October 9

LET us tremble when we feel within us an ambition to appear in public, and to be esteemed by the world; and when the world pays us some tribute of honour, let us beware of taking complacency in it, for this might prove the cause of our utter ruin.
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From Thoughts from St Alphonsus for Every Day
Compiled by Rev. C. McNeiry, C.SS.R.
Imprimatur: Joseph Hull, C.SS.R., Prov. Angl. Sup.
Nihil Obstat: Innocentlus Apap, O.P., S.T.M., Censor Deptutatus.
Imprimatur: Edm. Can. Surmont, Vicarius Generalis.
Westmonasterii, Die 9a Junii, 1927.
First published 1927

Gospel for Thursday, 27th Week in Ordinary Time

From: Luke 11:5-13

Effective Prayer
[5] And He (Jesus) said to them (the disciples), "Which of you who has a friend will go to him at midnight and say to him, 'Friend, lend me three loaves; [6] for a friend of mine has arrived on a journey, and I have nothing to set before him'; [7] and he will answer from within, 'Do not bother me; the door is now shut, and my children are with me in bed; I cannot get up and give you anything'? [8] I tell you, though he will not get up and give him anything because he is his friend, yet because of his importunity he will rise and give him whatever he needs. [9] And I tell you, Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. [10] For every one who asks receives, and he who seeks find, and to him who knocks it will be opened. [11] What father among you, if his son asks for a fish, will instead of a fish give him a serpent; [12] or if he asks for an egg, will give him a scorpion? [13] If you then, who are evil, know how to give good gifts to your children, how much more will the Heavenly Father give the Holy Spirit to those who ask Him!"
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Commentary:
5-10. One of the essential features of prayer is trusting perseverance. By this simple example and others like it (cf. Luke 18:1-7) our Lord encourages us not to desist in asking God to hear us. "Persevere in prayer. Persevere even when your efforts seem barren. Prayer is always fruitful" ([St] J. Escriva, "The Way", 101).

9-10. Do you see the effectiveness of prayer when it is done properly? Are you not convinced like me that, if we do not obtain what we ask God for, it is because we are not praying with faith, with a heart pure enough, with enough confidence, or that we are not persevering in prayer the way we should? God has never refused nor will ever refuse anything to those who ask for His graces in the way they should. Prayer is the great recourse available to us to get out of sin, to persevere in grace, to move God's heart and to draw upon us all kinds of blessing from Heaven, whether for the soul or to meet our temporal needs" (St. John Mary Vianney, "Selected Sermons", Fifth Sunday after Easter).

11-13. Our Lord uses the example of human parenthood as a comparison to stress again the wonderful fact that God is our Father, for God's fatherhood is the source of parenthood in Heaven and on earth (cf. Ephesians 3:15). "The God of our faith is not a distant Being who contemplates indifferently the fate of men--their desires, their struggles, their sufferings. He is a Father who loves His children so much that He sends the Word, the Second Person of the Most Blessed Trinity, so that by taking on the nature of man He may die to redeem us. He is the loving Father who now leads us gently to Himself, through the action of the Holy Spirit who dwells in our hearts" ([St] J. Escriva, "Christ Is Passing By", p. 84).

13. The Holy Spirit is God's best gift to us, the great promise Christ gives His disciples (cf. John 5:26), the divine fire which descends on the Apostles at Pentecost, filling them with fortitude and freedom to proclaim Christ's message (Acts 2). "The profound reality which we see in the texts of Holy Scripture is not a remembrance from the past, from some golden age of the Church which has since been buried in history. Despite the weaknesses and the sins of every one of us, it is the reality of today's Church and the Church in all times. 'I will pray to the Father,' our Lord told His disciples, 'and He will give you another Counsellor to be with you for ever.' Jesus has kept His promise. He has risen from the dead and, in union with the eternal Father, He sends us the Holy Spirit to sanctify us and to give us life" ([St] J. Escriva, "Christ Is Passing By", 12).
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Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.

Principles and Practices - October 8

Splendid Chances Really

Are you not foolish in wishing to be free from these attacks of impatience, etc.? I know how violent they can be, since they sweep down on me at all hours without any provoca­tion. You forget the many victories they furnish you with, the hours, perhaps of hard fighting, and only fix your eyes on the little tiny word of anger, or the small fault, which is gone with one "Jesus, forgive me."

-Doyle, S.J.
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From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930

Thoughts of St Augustine for October 8

FOLLOW the pathway of Catholic teaching which hath flowed down from Christ himself through the Apostles even unto us, and will hereafter flow down to posterity.
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Click here for more information.
From Thoughts of St Augustine for Every Day
by Kathleen Mary Balfe (© 1926)
Nihil Obstat: Georgius D. Smith, S.T.D
Imprimatur: Edm. Can. Surmont

Thoughts from St Alphonsus for Every Day-October 8

HAPPY the man who lives wholly united and abandoned to the divine will. He is neither puffed up by successes nor depressed by reverses. He well knows that all alike come from the self-same hand of God.
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From Thoughts from St Alphonsus for Every Day
Compiled by Rev. C. McNeiry, C.SS.R.
Imprimatur: Joseph Hull, C.SS.R., Prov. Angl. Sup.
Nihil Obstat: Innocentlus Apap, O.P., S.T.M., Censor Deptutatus.
Imprimatur: Edm. Can. Surmont, Vicarius Generalis.
Westmonasterii, Die 9a Junii, 1927.
First published 1927

Gospel for Oct 7, Memorial: Our Lady of the Rosary

Wednesday, 27th Week in Ordinary Time

From: Luke 11:1-4

The Our Father
[1] He (Jesus) was praying in a certain place, and when He ceased, one of His disciples said to Him, "Lord, teach us to pray, as John taught His disciples." [2] And He said to them, "When you pray, say: `Our Father, hallowed be Thy name. Thy Kingdom come. [3] Give us each day our daily bread; [4] and forgive us our sins, for we ourselves forgive every one who is indebted to us; and lead us not into temptation.'"
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Commentary:
1-4. St. Luke gives us a shorter form of the Lord's Prayer, or Our Father, than St. Matthew (6:9-13). In Matthew there are seven petitions, in Luke only four. Moreover, St. Matthew's version is given in the context of the Sermon on the Mount and specifically as part of Jesus' teaching on how to pray; St. Luke's is set in one of those occasions just after our Lord has been at prayer--two different contexts. There is nothing surprising about our Lord teaching the same thing on different occasions, not always using exactly the same words, not always at the same length, but always stressing the same basic points. Naturally, the Church uses the longer form of the Lord's Prayer, that of St. Matthew.

"When the disciples asked the Lord Jesus, `Teach us to pray', He replied by saying the words of the `Our Father', thereby giving a concrete model which is also a universal model. In fact, everything that can and must be said to the Father is contained in those seven requests which we all know by heart. There is such simplicity in them that even a child can learn them, but at the same time such depth that a whole life can be spent meditating on their meaning. Isn't that so? Does not each of those petitions deal with something essential to our life, directing it totally towards God the Father? Doesn't this prayer speak to us about `our daily bread', `forgiveness of our sins, since we forgive others' and about protecting us from `temptation' and `delivering us from evil?'" ([Pope] John Paul II, "General Audience", 14 March 1979).

The first thing our Lord teaches us to ask for is the glorification of God and the coming of His Kingdom. That is what is really important--the Kingdom of God and His justice (cf. Matthew 6:33). Our Lord also wants us to pray confident that our Father will look after our material needs, for "your Heavenly Father knows that you need them all" (Matthew 6:32). However, the Our Father makes us aspire especially to possess the goods of the Holy Spirit, and invites us to seek forgiveness (and to forgive others) and to avoid the danger of sinning. Finally the Our Father emphasizes the importance of vocal prayer. "`Domine, doce nos orare. Lord teach us to pray!' And our Lord replied: `When you pray say: "Pater noster, qui es in coelis"... Our Father, who art in Heaven...'. What importance we must attach to vocal prayer!" ([St] J. Escriva, "The Way", 84).

1. Jesus often went away to pray (cf. Luke 6:12; 22:39ff). This practice of the Master causes His disciples to want to learn how to pray. Jesus teaches them to do what He Himself does. Thus, when our Lord prays, He begins with the Word "Father!": "Father, into Thy hands I commit My spirit" (Luke 23:46); see also Matthew 11:25; 26:42, 53; Luke 23:34; John 11:41; etc.). His prayer on the Cross, "My God, My God,..." (Matthew 27:46), is not really an exception to this rule, because there He is quoting Psalm 22, the desperate prayer of the persecuted just man.

Therefore, we can say that the first characteristic prayer should have is the simplicity of a son speaking to his Father. "You write: `To pray is to talk with God. But about what?' About what? About Him, about yourself: joys, sorrows, successes, failures, noble ambitions, daily worries, weaknesses! And acts of thanksgiving and petition: and love and reparation. In a word: to get to know Him and to get to know yourself: `to get acquainted!'" ([St] J. Escriva, "The Way", 91).

2. "Hallowed be Thy name": in this first petition of the Our Father "we pray that God may be known, loved, honored and served by everyone and by ourselves in particular." This means that we want "unbelievers to come to a knowledge of the true God, heretics to recognize their errors, schismatics to return to the unity of the Church, sinners to be converted and the righteous to persevere in doing good." By this first petition, our Lord is teaching us that `we must desire God's glory more than our own interest and advantage." This hallowing of God's name is attained "by prayer and good example and by directing all our thoughts, affections and actions towards Him" ("St. Pius X Catechism", 290-293).

"Thy Kingdom come": "By the Kingdom of God we understand a triple spiritual kingdom--the Kingdom of God in us, which is grace; the Kingdom of God on earth, which is the Catholic Church; and the Kingdom of God in Heaven, which is eternal bliss [...]. As regards grace, we pray that God reign in us with His sanctifying grace, by which He is pleased to dwell in us as a king in his throne-room, and that He keeps us united to Him by the virtues of faith, hope and charity, by which He reigns in our intellect, in our heart and in our will [...]. As regards the Church, we pray that it extend and spread all over the world for the salvation of men [...]. As regards Heaven, we pray that one day we be admitted to that eternal bliss for which we have been created, where we will be totally happy" ("ibid.", 294-297).

3. The Tradition of the Church usually interprets the "bread" as not only material bread, since "man does not live by bread alone, but by every word that proceeds from the mouth of God" (Matthew 4:4; Deuteronomy 8:3). Here Jesus wants us to ask God for "what we need each day for soul and body [...]. For our soul we ask God to sustain our spiritual life, that is, we beg Him to give us His grace, of which we are continually in need [...]. The life of our soul is sustained mainly by the divine word and by the Blessed Sacrament of the Altar [...]. For our bodies we pray for what is needed to maintain us" ("St. Pius X Catechism", 302-305).

Christian doctrine stresses two ideas in this petition of the Our Father: the first is trust in Divine Providence, which frees us from excessive desire to accumulate possessions to insure us against the future (cf. Luke 12:16-21); the other idea is that we should take a brotherly interest in other people's needs, thereby moderating our selfish tendencies.

4. "So rigorously does God exact from us forgetfulness of injuries and mutual affection and love, that He rejects and despises the gifts and sacrifices of those who are not reconciled to one another" ("St. Pius V Catechism", IV, 14, 16).

"This sisters, is something which we should consider carefully; it is such a serious and important matter that God should pardon us our sins, which have merited eternal fire, that we must pardon all trifling things which have been done to us. As I have so few, Lord, even of these trifling things, to offer Thee, Thy pardoning of me must be a free gift: there is abundant scope here for Thy mercy. Blessed be Thou, who endurest one that is so poor" (St. Teresa of Avila, "Way of Perfection", Chapter 36).

"And lead us not into temptation": it is not a sin to "feel" temptation but to "consent" to temptation. It is also a sin to put oneself voluntarily into a situation which can easily lead one to sin. God allows us to be tempted, in order to test our fidelity, to exercise us in virtue and to increase our merits with the help of grace. In this petition we ask the Lord to give us His grace not to be overcome when put to the test, or to free us from temptation if we cannot cope with it.
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Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.

Principles and Practices - October 7

The Need Of Grace

Mere natural morality, uninspired by religious motives, might stand the wear and tear of everyday life for a short petiod, but it is bound sooner or later to break down catastrophic­ally. We cannot avoid sin, nor can we advance in virtue without keeping ever in view a super­natural vision.

-Father Degen.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930

Thoughts of St Augustine for October 7

AT any rate, it is perfect happiness, if the truth may be there found, where it is most safe both to search for it and to hold it.
_________________________
Click here for more information.
From Thoughts of St Augustine for Every Day
by Kathleen Mary Balfe (© 1926)
Nihil Obstat: Georgius D. Smith, S.T.D
Imprimatur: Edm. Can. Surmont

Thoughts from St Alphonsus for Every Day-October 7

(Feast of the Most Holy Rosary)

THERE is no devotion so generally practised by the faithful of all classes as that of the Rosary. The immense good that this noble devotion has done to the world is well known. How many, by its means, have been delivered from sin! how many led to a holy life! how many to a good death and to heaven!
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From Thoughts from St Alphonsus for Every Day
Compiled by Rev. C. McNeiry, C.SS.R.
Imprimatur: Joseph Hull, C.SS.R., Prov. Angl. Sup.
Nihil Obstat: Innocentlus Apap, O.P., S.T.M., Censor Deptutatus.
Imprimatur: Edm. Can. Surmont, Vicarius Generalis.
Westmonasterii, Die 9a Junii, 1927.
First published 1927

Gospel for Tuesday, 27th Week in Ordinary Time

From: Luke 10:38-42

Martha and Mary Welcome Our Lord
[38] Now as they went on their way, He (Jesus) entered a village; and a woman named Martha received Him into her house. [39] And she had a sister called Mary, who sat at the Lord's feet and listened to His teaching. [40] But Martha was distracted with much serving; and she went to Him and said, "Lord, do You not care that my sister has left me to serve alone? Tell her then to help me." [41] But the Lord answered her, "Martha, Martha, you are anxious and troubled about many things; [42] one thing is needful. Mary has chosen the good position, which shall not be taken away from her."
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Commentary:
38-42. Our Lord was heading for Jerusalem (Luke 9:51) and His journey took Him through Bethany, the village where Lazarus, Martha and Mary lived--a family for whom He had a special affection, as we see in other passages of the Gospel (cf. John 11:1-14; 12:1-9).

St. Augustine comments on this scene as follows: "Martha, who was arranging and preparing the Lord's meal, was busy doing many things, whereas Mary preferred to find her meal in what the Lord was saying. In a way she deserted her sister, who was very busy, and sat herself down at Jesus' feet and just listened to His words. She was faithfully obeying what the Psalm said: `Be still and know that I am God' (Psalm 46:10). Martha was getting annoyed, Mary was feasting; the former coping with many things, the latter concentrating on one. Both occupations were good" ("Sermon", 103).

Martha has come to be, as it were, the symbol of the active life, and Mary that of the contemplative life. However, for most Christians, called as they are to sanctify themselves in the middle of the world, action and contemplation cannot be regarded as two opposite ways of practising the Christian faith: an active life forgetful of union withGod is useless and barren; but an apparent life of prayer which shows no concern for apostolate and the sanctification of ordinary things also fails to please God. The key lies in being able to combine these two lives, without either harming the other. Close union between action and contemplation can be achieved in very different ways, depending on the specific vocation each person is given by God.

Far from being an obstacle, work should be a means and an occasion for a close relationship with our Lord, which is the most important thing in our life.

Following this teaching of the Lord, the ordinary Christian should strive to attain an integrated life--an intense life of piety and external activity, orientated towards God, practised out of love for Him and with an upright intention, which expresses itself in apostolate, in everyday work, in doing the duties of one's state in life. "You must understand now more clearly that God is calling you to serve Him IN AND FROM the ordinary, material and secular activities of human life. He waits for us every day, in the laboratory, in the operating room, in the army barracks, in the university chair, in the factory, in the workshop, in the fields, in the home and in all the immense panorama of work. Understand this well: there is something holy, something divine, hidden in the most ordinary situations, and it is up to each of you to discover it [...]. There is no other way. Either we learn to find our Lord in ordinary, everyday life, or else we shall never find Him. That is why I can tell you that our age needs to give back to matter and to the most trivial occurrences and situations their noble and original meaning. It needs to restore them to the service of the Kingdom of God, to spiritualize them, turning them into a means and an occasion for a continuous meeting with Jesus Christ" ([St] J. Escriva, "Conversations", 114).
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Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.

Principles and Practices - October 6

Modesty Is Necessary

There are those who make little or no account of what appears in the exterior, under pre­tence that perfection consists not in modesty and silence, but in the interior, and in the practice of true and solid virtues. This, however, is an error; for though all agree that the very essence of perfec­tion consists in purity of heart, in charity, and the love of God, yet no man will ever attain these unless he be extremely careful in guarding his senses, and in the observance of exterior modesty.

-Alphonsus Rodriguez.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930

Thoughts of St Augustine for October 6

FOR the sake of the soul, therefore, either alone or chiefly hath the true religion...been appointed.
_________________________
Click here for more information.
From Thoughts of St Augustine for Every Day
by Kathleen Mary Balfe (© 1926)
Nihil Obstat: Georgius D. Smith, S.T.D
Imprimatur: Edm. Can. Surmont

Thoughts from St Alphonsus for Every Day-October 6

IF we are in affliction, let us invoke Jesus, and he will console us. If we are tempted, let us invoke Jesus, and he will give us strength to withstand all our enemies. If we are in aridity, and are cold in divine love, let us invoke Jesus, and he will inflame our hearts.
_________________
From Thoughts from St Alphonsus for Every Day
Compiled by Rev. C. McNeiry, C.SS.R.
Imprimatur: Joseph Hull, C.SS.R., Prov. Angl. Sup.
Nihil Obstat: Innocentlus Apap, O.P., S.T.M., Censor Deptutatus.
Imprimatur: Edm. Can. Surmont, Vicarius Generalis.
Westmonasterii, Die 9a Junii, 1927.
First published 1927

Gospel for Monday, 27th Week in Ordinary Time

From: Luke 10:25-37

Parable of the Good Samaritan
[25] And behold, a lawyer stood up to put Him (Jesus) to the test, saying, "Teacher, what shall I do to inherit eternal life?" [26] He said to him, "What is written in the law? How do you read?" [27] And he answered, "You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind: and your neighbor as yourself." [28] And He said to him, "You have answered right; do this, and you will live." [29] But he, desiring to justify himself, said to Jesus, "And who is my neighbor?" [30] Jesus replied, "A man was going down from Jerusalem to Jericho, and he fell among robbers, who stripped him and beat him, and departed, leaving him half dead. [31] Now by chance a priest was going down that road; and when he saw him he passed by on the other side. [32] So likewise a Levite, when he came to the place and saw him, passed by on the other side. [33] But a Samaritan, as he journeyed, came to where he was; and when he saw him, he had compassion, [34] and went to him and bound up his wounds, pouring on oil and wine; then he set him on his own beast and brought him to an inn, and took care of him. [35] And the next day he took out two denarii and gave them to the innkeeper, saying, "Take care of him; and whatever more you spend, I will repay you when I come back.' [36] Which of these three, do you think, proved neighbor to the man who fell among the robbers?" [37] He said, "The one who showed mercy on him." And Jesus said to him, "Go and do likewise."
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Commentary:
25-28. Our Lord's teaching is that the way to attain eternal life is through faithful fulfillment of the Law of God. The Ten Commandments, which God gave Moses on Mount Sinai (Exodus 20:1-17), express the natural law in a clear and concrete way. It is part of Christian teaching that the natural law exists, that it is a participation by rational creatures in the Eternal Law and that it is impressed on the conscience of every man when he is created by God (cf. Leo XIII, "Libertas Praestantissimum"). Obviously, therefore, the natural law, expressed in the Ten Commandments, cannot change or become outdated, for it is not dependent on man's will or on changing circumstances.

In this passage, Jesus praises and accepts the summary of the Law given by the Jewish scribe. This reply, taken from Deuteronomy (6:4ff), was a prayer which the Jews used to say frequently. Our Lord gives the very same reply when He is asked which is the principal commandment of the Law and concludes His answer by saying, "On these two commandments depend all the law and the prophets" (Matthew 22:40; cf. also Romans 13:8-9; Galatians 5:14).

There is a hierarchy and order in these two commandments constituting the double precept of charity: before everything and above everything comes loving God in Himself; in the second place, and as a consequence of the first commandment, comes loving one's neighbor, for God explicitly requires us to do so (1 John 4:21; cf. notes on Matthew 22:34-40 and 22:37-38).

This passage of the Gospel also included another basic doctrine: the Law of God is not something negative--"Do not do this"--but something completely positive--love. Holiness, to which all baptized people are called, does not consist in not sinning, but in loving, in doing positive things, in bearing fruit in the form of love of God. When our Lord describes for us the Last Judgment He stresses this positive aspect of the Law of God (Matthew 25:31-46). The reward of eternal life will be given to those who do good.

27. "Yes, our only occupation here on earth is that of loving God--that is, to start doing what we will be doing for all eternity. Why must we love God? Well, because our happiness consists in love of God; it can consist in nothing else. So, if we do not love God, we will always be unhappy; and if we wish to enjoy any consolation and relief in our pains, we will attain it only by recourse to love of God. If you want to be convinced of this, go and find the happiest man according to the world; if he does not love God, you will find that in fact he is an unhappy man. And, on the contrary, if you discover the man most unhappy in the eyes of the world, you will see that because he loves God he is happy in every way. Oh my God!, open the eyes of our souls, and we will seek our happiness where we truly can find it" (St. John Mary Vianney, "Selected Sermons", Twenty-second Sunday after Pentecost).

29-37. In this moving parable, which only St. Luke gives us, our Lord explains very graphically who our neighbor is and how we should show charity towards him, even if he is our enemy.

Following other Fathers, St. Augustine ("De Verbis Domini Sermones", 37) identifies the Good Samaritan with our Lord, and the waylaid man with Adam, the source and symbol of all fallen mankind. Moved by compassion and piety, He comes down to earth to cure man's wounds, making them His own (Isaiah 53:4; Matthew 8:17; 1 Peter 2:24; 1 John 3:5). In fact, we often see Jesus being moved by man's suffering (cf. Matthew 9:36; Mark 1:41; Luke 7:13). And St. John says: "In this the love of God was made manifest among us, that God sent His only Son into the world so that we might live through Him. In this is love, not that we loved God but that He loved us and sent His Son to be the expiation for our sins. Beloved, if God so loved us, we also ought to love one another" (1 John 4:9-11).

This parable leaves no doubt about who our neighbor is--anyone (without distinction of race or relationship) who needs our help; nor about how we should love him--by taking pity on him, being compassionate towards his spiritual and corporal needs; and it is not just a matter of having the right feelings towards him; we must do something, we must generously serve him.

Christians, who are disciples of Christ, should share His love and compassion, never distancing themselves from others' needs. One way to express love for one's neighbor is perform the "works of mercy", which get their name from the fact that they are not duties in justice. There are fourteen such works, seven spiritual and seven corporal. The spiritual are: To convert the sinner; To instruct the ignorant; To counsel the doubtful; To comfort the sorrowful; To bear wrongs patiently; To forgive injuries; To pray for the living and the dead. The corporal works are: To feed the hungry; To give drink to the thirsty; To clothe the naked; To shelter the homeless; To visit the sick; To visit the imprisoned; To bury the dead.

31-32. Very probably one reason why our Lord used this parable was to correct one of the excesses of false piety common among His contemporaries. According to the Law of Moses, contact with dead bodies involved legal impurity, from which one was cleansed by various ablutions (cf. Numbers 19:11-22; Leviticus 21:1-4, 11-12). These regulations were not meant to prevent people from helping the injured; they were designed for reasons of hygiene and respect for the dead. The aberration of the priest and the Levite in this parable consisted in this: they did not know for sure whether the man who had been assaulted was dead or not, and they preferred to apply a wrong interpretation of a secondary, ritualistic precept of the Law rather than obey the more important commandment of loving one's neighbor and giving him whatever help one can.
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Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.

Principles and Practices - October 5

A Reflection

Let the reader thus muse within himself: God knows me, singly and individually, just as truly, just as intimately, as though He knew no other and loved no other. He loves me no whit less because He loves millions besides me.

He loves me because He has made me; because His own divine image - the image of the ever-Blessed Trinity - is indelibly impressed upon me; because He has adorned and enriched my soul by His heavenly grace, transforming it into a thing of I extreme loveliness and exquisite splendour.

-Vaughan.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930

Thoughts of St Augustine for October 5

AND if every system of teaching, however mean and easy, requires, in order to its being received, a teacher or master, what more full of rash pride, than, in the case of books of divine mysteries, both to be unwilling to learn from such as interpret them, and to wish to condemn them unlearned?
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Click here for more information.

From Thoughts of St Augustine for Every Day
by Kathleen Mary Balfe (© 1926)
Nihil Obstat: Georgius D. Smith, S.T.D
Imprimatur: Edm. Can. Surmont

Thoughts from St Alphonsus for Every Day-October 5

Jesus, food of angels,
Monarch of the heart,
Oh, that I could never
From thy face depart.
_________________
From Thoughts from St Alphonsus for Every Day
Compiled by Rev. C. McNeiry, C.SS.R.
Imprimatur: Joseph Hull, C.SS.R., Prov. Angl. Sup.
Nihil Obstat: Innocentlus Apap, O.P., S.T.M., Censor Deptutatus.
Imprimatur: Edm. Can. Surmont, Vicarius Generalis.
Westmonasterii, Die 9a Junii, 1927.
First published 1927

Gospel for the 27th Sunday in Ordinary Time

From: Mark 10:2-16

The Indissolubility of Marriage (Continuation)
[2] And Pharisees came up and in order to test Him asked, "Is it lawful for a man to divorce his wife?" [3] He answered them, "What did Moses command you?" [4] They said, "Moses allowed a man to write a certificate of divorce, and to put her away." [5] But Jesus said to them, "For your hardness of heart he wrote this commandment. [6] But from the beginning of creation, 'God made them male and female.'; [7] `For this reason a man shall leave his father and mother and be joined to his wife, [8] and the two shall become one.' So they are no longer two but one. [9] What therefore God has joined together, let not man put asunder."

[10] And in the house the disciples asked Him about this matter. [11] And He said to them, "Whoever divorces his wife and marries another, commits adultery against her; [12] and if she divorces her husband and marries another, she commits adultery."

Jesus and the Children
[13] And they were bringing children to Him, that He might touch them; and the disciples rebuked them. [14] But when Jesus saw it He was indignant, and said to them, "Let the children come to Me, do not hinder them; for to such belongs the Kingdom of God. [15] Truly, I say to you, whoever does not receive the Kingdom of God like a child shall not enter it." [16] And He took them in His arms and blessed them, laying His hands upon them.
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Commentary:
1-12. This kind of scene occurs often in the Gospel. The malice of the Pharisees contrasts with the simplicity of the crowd, who listen attentively to Jesus' teaching. The Pharisees' question aimed at tricking Jesus into going against the Law of Moses. But Jesus Christ, Messiah and Son of God, has perfect understanding of that Law. Moses had permitted divorce because of the hardness of that ancient people: women had an ignominious position in those primitive tribes (they were regarded almost as animals or slaves); Moses, therefore, protected women's dignity against these abuses by devising the certificate of divorce; this was a real social advance. It was a document by which the husband repudiated his wife and she obtained freedom. Jesus restores to its original purity the dignity of man and woman in marriage, as instituted by God at the beginning of creation. "A man leaves his father and his mother and cleaves to his wife, and they become one flesh" (Genesis 2:24): in this way God established from the very beginning the unity and indissolubility of marriage. The Church's Magisterium, the only authorized interpreter of the Gospel and of the natural law, has constantly guarded and defended this teaching and has proclaimed it solemnly in countless documents (Council of Florence, "Pro Armeniis"; Council of Trent, "De Sacram. Matr."; Pius XI, "Casti Connubi"; Vatican II, "Gaudium Et Spes", 48; etc.).

Here is a good summary of this doctrine: "The indissolubility of marriage is not a caprice of the Church nor is it merely a positive ecclesiastical law. It is a precept of natural law, of divine law, and responds perfectly to our nature and to the supernatural order of grace" ([St] J. Escriva, "Conversations" , 97). Cf. note on Matthew 5:31-32.

5-9. When a Christian realizes that this teaching applies to everyone at all times, he should not be afraid of people reacting against it: "It is a fundamental duty of the Church to reaffirm strongly [...] the doctrine of the indissolubility of marriage. To all those who, in our times, consider it too difficult, or indeed impossible, to be bound to one person for the whole of life, and to those caught up in a culture that rejects the indis- solubility of marriage and openly mocks the commitment of spouses to fidelity, it is necessary to reaffirm the good news of the definitive nature of that conjugal love that has in Christ its foundation and strength (cf. Ephesians 5:25).

"Being rooted in the personal and total self-giving of the couple, and being required by the good of the children, the indissolubility of marriage finds its ultimate truth in the plan that God has manifested in His revelation: He wills and He communicates the indissolubility of marriage as a fruit, a sign and a requirement of the absolutely faithful love that God has for man and that the Lord Jesus has for the Church.

"Christ renews the first plan that the Creator inscribed in the hearts of man and woman, and in the celebration of the sacrament of matrimony offers `a new heart': thus the couples are not only able to overcome `hardness of heart' (Matthew 19:8), but also and above all they are able to share the full and definitive love of Christ, the new and eternal Covenant made flesh. Just as the Lord Jesus is the `faithful witness' (Revelation 3:14), the `yes' of the promises of God (cf. 2 Corinthians 1:20) and thus the supreme realization of the unconditional faithfulness with which God loves His people, so Christian couples are called to participate truly in the irrevocable indissolubility that binds Christ to the Church, His bride, loved by Him to the end (cf. John 13:1).

"To bear witness to the inestimable value of the indissolubility and fidelity of marriage is one of the most precious and most urgent tasks of Christian couples in our time" (John Paul II, "Familiaris Consortio", 20).

13-16. This Gospel account has an attractive freshness and vividness about it which may be connected with St. Peter, from whom St. Mark would have taken the story. It is one of the few occasions when the Gospels tell us that Christ became angry. What provoked His anger was the disciples' intolerance: they felt that these people bringing children to Jesus were a nuisance: it meant a waste of His time; Christ had more serious things to do than be involved with little children. The disciples were well-intentioned; it was just that they were applying the wrong criteria. What Jesus had told them quite recently had not registered: "Whoever receives one such child in My name receives Me; and whoever receives Me, receives not Me but Him who sent Me" (Mark 9:37).

Our Lord also stresses that a Christian has to become like a child to enter the Kingdom of Heaven. "To be little you have to believe as children believe, to love as children love, to abandon yourself as children do..., to pray as children pray" ([St] J. Escriva, "Holy Rosary", Prologue).

Our Lord's words express simply and graphically the key doctrine of man's divine sonship: God is our Father and we are His sons and daughters, His children; the whole of religion is summed up in the relationship of a son with His good Father. This awareness of God as Father involves a sense of dependence on our Father in Heaven and trusting abandon- ment to His loving providence-- in the way a child trusts its father or mother; the humility of recognizing that we can do nothing by ourselves; simplicity and sincerity, which make us straightforward and honest in our dealings with God and man.
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Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.

Principles and Practices - October 4

The Nature of Divine Charity

The precious virtue of charity resides not in our sensitive nature; nor is it a painful longing of the soul, a longing which causes a beating of the heart, even though it should be what mystic writers call a languishing love; nor is it such as sensible affections usually are, a trouble­some, unquiet passion. It is seated in the superior soul, and is a quiet, resolute determination of the superior will to seek God and perfect union with Him; a resolution on the part of the soul not to abandon her purpose for any distractions or difficulty however great.

-Baker.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930

Thoughts of St Augustine for October 4

BUT if both the outward form of all things which we must believe assuredly flows from some fountain of truest beauty, and some, I know not what, inward conscience exhorts, as it were, in public and in private, all the better order of minds to seek God and to serve God; we must not give up all hope that the same God himself hath appointed some Authority whereon, resting as on a sure step, we may be lifted up unto God.
_________________________
Click here for more information.
From Thoughts of St Augustine for Every Day
by Kathleen Mary Balfe (© 1926)
Nihil Obstat: Georgius D. Smith, S.T.D
Imprimatur: Edm. Can. Surmont

Thoughts from St Alphonsus for Every Day-October 4

WHERE, indeed, did holy souls make their most beautiful resolutions, unless prostrate before the most Holy Sacrament? Who knows but that you also may one day, in the presence of the tabernacle, make the resolu­tion to give yourself entirely to God?
_________________
From Thoughts from St Alphonsus for Every Day
Compiled by Rev. C. McNeiry, C.SS.R.
Imprimatur: Joseph Hull, C.SS.R., Prov. Angl. Sup.
Nihil Obstat: Innocentlus Apap, O.P., S.T.M., Censor Deptutatus.
Imprimatur: Edm. Can. Surmont, Vicarius Generalis.
Westmonasterii, Die 9a Junii, 1927.
First published 1927

Gospel for Saturday, 26th Week in Ordinary Time

From: Luke 10:17-24

The Seventy Return From Their Mission
[17] The seventy returned with joy, saying, "Lord, even the demons are subject to us in Your name!" [18] And He (Jesus) said to them, "I saw Satan fall like lightning from Heaven. [19] Behold, I have given you authority to tread upon serpents and scorpions, and over all the power of the enemy; and nothing shall hurt you. [20] Nevertheless do not rejoice in this, that the spirits are subject to you; but rejoice that your names are written in Heaven."

Jesus Gives Thanks
[21] In that same hour He rejoiced in the Holy Spirit and said, "I thank Thee, Father, Lord of Heaven and earth, that thou hast hidden these things from the wise and understanding and revealed them to babes; yea, Father, for such was Thy gracious will. [22] All things have been delivered to Me by My Father; and no one knows who the Son is except the Father, or who the Father is except the Son and any one to whom the Son chooses to reveal Him."

[23] Then turning to the disciples He said privately, "Blessed are the eyes which see what you see! [24] For I tell you that many prophets and kings desired to see what you see, and did not see it, and to hear what you hear, and did not hear it."
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Commentary:
20. Our Lord corrects His disciples, making them see that the right reason for rejoicing lies in hope of reaching Heaven, not in the power to do miracles which He gave them for their mission. As He said on another occasion, "On that day many will say to Me, `Lord, Lord, did we not prophesy in Your name, and cast our demons in Your name, and do many mighty works in Your name?' And then will I declare to them, `I never knew you; depart from Me, you evildoers'" (Matthew 7:22-23). In other words, in the eyes of God doing His holy will at all times is more important than working miracles.

21. This passage of the Gospel is usually called our Lord's "hymn of joy" and is also found in St. Matthew (11:25-27). It is one of those moments when Jesus rejoices to see humble people understanding and accepting the word of God.

Our Lord also reveals one of the effects of humility--spiritual childhood. For example, in another passage He says: "Truly, I say to you, unless you turn and become like children, you will never enter the Kingdom of Heaven" (Matthew 18:3). But spiritual childhood does not involve weakness, softness or ignorance: "I have often meditated on this life of spiritual childhood, which is not incompatible with fortitude, because it demands a strong will, proven maturity, an open and firm character [...]. To become children we must renounce our pride and self-sufficiency, recognizing that we can do nothing by ourselves. We must realize that we need grace, and the help of God our Father to find our way and keep it. To be little, you have to abandon yourself as children do, believe as children, beg as children beg" ([St] J. Escriva, "Christ Is Passing By", 10 and 143).

22. "This statement is a wonderful help to our faith," St. Ambrose comments, "because when you read `all' you realize that Christ is all-powerful, that He is not inferior to the Father, or less perfect than He; when you read `have been delivered to me', you confess that Christ is the Son, to whom everything belongs by right of being one in substance [with the Father] and not by grace of gift" ("Expositio Evangelii Sec. Lucam, in loc.").

Here we see Christ as almighty Lord and God, consubstantial with the Father, and the only one capable of revealing who the Father is. At the same time, we can recognize the divine nature of Jesus only if the Father gives us the grace of faith--as He did to St. Peter (cf. Matthew 16:17).

23-24. Obviously, seeing Jesus with one's own eyes was a wonderful thing for people who believed in him. However, our Lord will say to Thomas, "Blessed are those who have not seen and yet believe" (John 20:29). St. Peter, for his part, tells us: "Without having seen Him you love Him; though you do not see Him you believe in Him and rejoice with unutterable and exalted joy. As the outcome of your faith you obtain the salvation of your souls" (1 Peter 1:8-9).
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Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.

Principles and Practices - October 3

Only One

Remember that you have only one soul; that you can die but once; that you have but one short life; that there is but one glory, and that eternal; and this thought will detach you from many things.

-Spirit of St. Theresa.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930

Thoughts of St Augustine for October 3

HE will put no end to everlasting felicity, who giveth temporal patience unto the will; because both the one and the other is of him bestowed as a gift upon Charity, whose gift that Charity is also.
_________________________
Click here for more information.
From Thoughts of St Augustine for Every Day
by Kathleen Mary Balfe (© 1926)
Nihil Obstat: Georgius D. Smith, S.T.D
Imprimatur: Edm. Can. Surmont

Thoughts from St Alphonsus for Every Day-October 3

EVEN the old, the most decrepit, and the most sickly, flatter themselves that they will live three or four years longer. I say that of all who have gone to the other wor1d during the present year, not one imagined that he would die and end his days this year.
_________________
From Thoughts from St Alphonsus for Every Day
Compiled by Rev. C. McNeiry, C.SS.R.
Imprimatur: Joseph Hull, C.SS.R., Prov. Angl. Sup.
Nihil Obstat: Innocentlus Apap, O.P., S.T.M., Censor Deptutatus.
Imprimatur: Edm. Can. Surmont, Vicarius Generalis.
Westmonasterii, Die 9a Junii, 1927.
First published 1927

Gospel for Oct 2, Memorial: The Guardian Angels

Old Calendar: The Holy Guardian Angels

From: Matthew 18:1-5, 10

The "Little Ones" and the Kingdom. The Lost Sheep

[1] At that time, the disciples came to Jesus, saying, "Who is the greatest in the Kingdom of Heaven?" [2] And calling to Him a child, He put him in the midst of them, [3] and said, "Truly, I say to you, unless you turn and become like children, you will never enter the Kingdom of Heaven. [4] Whoever humbles himself like this child, he is the greatest in the Kingdom of Heaven.

[5] "Whoever receives one such child in My name receives Me.

[10] "See that you do not despise one of these little ones; for I tell you that in Heaven their angels always behold the face of My Father who is in Heaven.
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Commentary:

1-35. The teachings of Jesus recorded in chapter 18 of St. Matthew are often called the "discourse on the Church" or "ecclesiastical discourse" because they are a series of instructions on the way in which His Church is to be administered.

The first passage (Matthew 18:1-5), addressed to leaders, that is, the future hierarchy of the Church, warns them against natural tendencies to pride and ambition: even though they have positions of government, they must act with humility. In verses 6-10 Jesus emphasizes the fatherly care which pastors of the Church should have for the "little ones"--a term which covers everyone in need of special care for whatever reason (because they are recent converts, or are not well grounded in Church teaching, or are not yet adults, etc.)... God takes special care of the weak and will punish those who harm them.

Our Lord shows similar concern for those who are experiencing spiritual difficulties. Every effort, even an heroic effort, must be made to seek out the "lost sheep" (verses 12-14). If the Church in general and each Christian in particular should be concerned to spread the Gospel, all the more reason for them to try and see that those who already embraced the faith do not go astray...

Thus, the whole of Chapter 18, the "discourse of the Church", is a survey of the future history of the Church during its earthly stage, and a series of practical rules for conduct for Christians--a kind of complement to the Sermon on the Mount, (Chapters 5-7), which is a "magna carta" for the new Kingdom established by Christ.

1-6. Clearly the disciples still suffer from human ambition: they want to occupy key positions when Jesus comes to establish the Kingdom on earth (cf. Acts 1:6). To correct their pride, our Lord shows them a child and tells them that if they want to enter the Kingdom of Heaven, they must decide to be like children: children are incapable of hating anyone and are totally innocent of vice, particularly of pride, the worst vice of all. They are simple and full of trust.

Humility is one of the main pillars of the Christian life. "If you ask me", St. Augustine says, "what is the essential thing in the religion and discipline of Jesus Christ, I shall reply: first humility, second humility and third humility" ("Letter 118").

3-4. Applying these words to our Lord's virtues, Fray Luis de Granada makes the point that humility is superior to virginity: "If you cannot imitate the virginity of the humble, then imitate the humility of the virgin. Virginity is praiseworthy, but humility is more necessary. The former is recommended to us, the latter is an obligation for us; to the former we are invited, to the latter we are obliged [...]. And so we see that the former is celebrated as voluntary sacrifice, the latter required as an obligatory sacrifice. Lastly, you can be saved without virginity, but not without humility" ("Summa De La Vida Cristiana", Book 3, Part 2, Chapter 10).

5. Receiving a child in Jesus' name is the same as receiving Jesus Himself. Because children reflect the innocence, purity, simplicity and tenderness of our Lord, "In children and in the sick a soul in love sees Him" ([St] J. Escriva, "The Way", 419).

10. Jesus warns that giving scandal to little children is a very serious matter, for they have angels who guard them, who will plead a case before God against those who led them to commit sin.

In this context He speaks of children having guardian angels. However, everyone, adult or child, has a guardian angel. "By God's providence angels have been entrusted with the office of guarding the human race and of accompanying every human being so as to preserve him from any serious dangers [...]. Our Heavenly Father has placed over each of us an angel under whose protection and vigilance we are" ("St. Pius V Catechism", IV, 9, 4).

This means that we should have a trusting relationship with our guardian angel. "Have confidence in your guardian Angel. Treat him as a lifelong friend--that is what he is--and he will render you a thousand services in the ordinary affairs of each day" ([St] J. Escriva, "The Way", 562).
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.

Principles and Practices - October 2

How God Teaches

To comprehend how it is that temptations are sent us by God for our good, we must consider that man, because of the evil inclinations of corrupt nature, is proud, ambitious, conceited, and always thinks himself to be more than he is. This self-esteem is so dangerous to true spiritual progress that the very scent of it is enough to hinder the attainment of perfection. Therefore our most faithful God, in that loving Providence which He exercises over each one, and especially over those who have truly given themselves up to His service, takes care to place us in positions where we may escape so great a danger: so that we are, as it were, forced to come to a true knowledge of ourselves.

-The Imitation.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930

Thoughts of St Augustine for October 2

THE holy Angels are at one with us even now, when our sins are remitted. Where­fore, after mention of the holy Church, is placed in the order of confession the remission of sins. For by this the Church which is in earth standeth; by this that is not lost, which had been lost and has been found.
_________________________
Click here for more information.
From Thoughts of St Augustine for Every Day
by Kathleen Mary Balfe (© 1926)
Nihil Obstat: Georgius D. Smith, S.T.D
Imprimatur: Edm. Can. Surmont

Thoughts from St Alphonsus for Every Day-October 2

(Feast of Guardian Angels)

WE ought to have great confidence in the assistance of our good angels. God's love for us was not satisfied with giving us his Son Jesus for our Redeemer, and Mary for our advocate. He has been pleased to give us also his angels to be our guardians, and has commanded them to assist us during the course of our lives.
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From Thoughts from St Alphonsus for Every Day
Compiled by Rev. C. McNeiry, C.SS.R.
Imprimatur: Joseph Hull, C.SS.R., Prov. Angl. Sup.
Nihil Obstat: Innocentlus Apap, O.P., S.T.M., Censor Deptutatus.
Imprimatur: Edm. Can. Surmont, Vicarius Generalis.
Westmonasterii, Die 9a Junii, 1927.
First published 1927

Gospel for Oct 1, Memorial: St Thérèse of the Child Jesus, Virgin and Doctor

Thursday, 26th Week in Ordinary Time

From: Luke 10:1-12

The Mission of the Seventy Disciples
[1] After this the Lord appointed seventy others, and sent them on ahead of Him, two by two, into every town and place where He Himself was about to come. [2] And He said to them, "The harvest is plentiful, but the laborers are few; pray therefore the Lord of the harvest to send out laborers into His harvest. [3] Go your way; behold, I send you out as lambs in the midst of wolves. [4] Carry no purse, no bag, no sandals; and salute no one on the road. [5] Whatever house you enter, first say, `Peace be to this house!' [6] And if a son of peace is there, your peace shall rest upon him; but if not, it shall return to you. [7] And remain in the same house, eating and drinking what they provide, for the laborer deserves his wages; do not go from house to house. [8] Whenever you enter a town and they receive you, eat what is set before you; [9] heal the sick in it and say to them, "The Kingdom of God has come near to you.' [10] But whenever you enter a town and they do not receive you, go into its streets and say,[11] `Even the dust of your town that clings to our feet, we wipe off against you; nevertheless know this, that the Kingdom of God has come near.' [12] I tell you, it shall be more tolerable on that day for Sodom than for that town."
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Commentary:
1-12. Those who followed our Lord and received a calling from Him (cf. Luke 9:57-62) included many other disciples in addition to the Twelve (cf. Mark 2:15). We do not know who most of them were; but undoubtedly some of them were with Him all along, from when Jesus was baptized by John up to the time of His ascension--for example, Joseph called Barrabas, and Matthias (cf. Acts 1:21-26). We can also include Cleopas and his companion, whom the risen Christ appeared to on the road to Emmaus (cf. Luke 24:13-35).

From among these disciples, our Lord chooses seventy-two for a special assignment. Of them, as of the Apostles (cf. Luke 9:1-5), He demands total detachment and complete abandonment to divine providence.

From Baptism onwards every Christian is called by Christ to perform a mission. Therefore, the Church, in our Lord's name, "makes to all the laity an earnest appeal in the Lord to give a willing, noble and enthusiastic response to the voice of Christ, who at this hour is summoning them more pressingly, and to the urging of the Holy Spirit.

The younger generation should feel this call to be addressed in a special way to themselves; they should welcome it eagerly and generously. It is the Lord Himself, by this Council, who is once more inviting all the laity to unite themselves to Him ever more intimately, to consider His interests as their own (cf. Philippians 2:5), and to join in His mission as Savior. It is the Lord who is again sending them into every town and every place where He Himself is to come (cf.Luke 10:1). He sends them on the Church's apostolate, an apostolate that is one yet has different forms and methods, an apostolate that must all the time be adapting itself to the needs of the moment; He sends them on an apostolate where they are to show themselves His cooperators, doing their full share continually in the work of the Lord, knowing that in the Lord their labor cannot be lost (cf. 1 Corinthians 15:58)" (Vatican II, "Apostolicam Actuositatem", 33).

3-4. Christ wants to instill apostolic daring into His disciples; this is why He says, "I send you out", which leads St. John Chrysostom to comment: "This suffices to give us encouragement, to give us confidence and to ensure that we are not afraid of our assailants" ("Hom. on St. Matthew", 33). The Apostles' and disciples' boldness stemmed from their firm conviction that they were on a God-given mission: they acted, as Peter the Apostle confidently explained to the Sanhedrin, in the name of Jesus Christ of Nazareth, "for there is no other name under heaven by which we must be saved" (Acts 4:12).

"And the Lord goes on," St. Gregory the Great adds, "Carry no purse, no bag, no sandals; and salute no one on the road.' Such should be the confidence the preacher places in God that even if he is not provided with the necessities of life, he is convinced that they will come his way. This will ensure that worry about providing temporal things for himself does not distract him from providing others with eternal things" ("In Evangelia Homiliae", 17). Apostolate calls for generous self-surrender which leads to detachment; therefore, Peter, following our Lord's commandment, when the beggar at the Beautiful Gate asked him for alms (Acts 3:2-3), said, "I have no silver or gold" ("ibid.", 3:6), "not so as to glory in his poverty", St. Ambrose points out, "but to obey the Lord's command. It is as if he were saying, `You see in me a disciple of Christ, and you ask me for gold? He gave us something much more valuable than gold, the power to act in His name. I do not have what Christ did not give me, but I do have what He did give me: In the name of Jesus Christ, arise and walk' (cf. Acts 3:6)" ("Expositio Evangelii Sec. Lucam, in loc".). Apostolate, therefore, demands detachment from material things and it also requires us to be always available, for there is an urgency about apostolic work.

"And salute no one on the road": "How can it be", St. Ambrose asks himself, "that the Lord wishes to get rid of a custom so full of kindness? Notice, however, that He does not just say, `Do not salute anyone', but adds, `on the road.' And there is a reason for this.

"He also commanded Elisha not to salute anyone he met, when He sent him to lay his staff on the body of the dead child (2 Kings 4:29): He gave him this order so as to get him to do this task without delay and effect the raising of the child, and not waste time by stopping to talk to any passer-by he met. Therefore, there is no question of omitting good manners to greet others; it is a matter of removing a possible obstacle in the way of service; when God commands, human considerations should be set aside, at least for the time being. To greet a person is a good thing, but it is better to carry out a divine instruction which could easily be frustrated by a delay ("ibid.").

6. Everyone is "a son of peace" who is disposed to accept the teaching of the Gospel which brings with it God's peace. Our Lord's recommendation to His disciples to proclaim peace should be a constant feature of all the apostolic action of Christians: "Christian apostolate is not a political program or a cultural alternative. It implies the spreading of good, `infecting' others with a desire to love, sowing peace and joy" ([St] J. Escriva, "Christ Is Passing By", 124).

Feeling peace in our soul and in our surroundings is an unmistakable sign that God is with us, and a fruit of the Holy Spirit (cf. Galatians 5:22): "Get rid of these scruples that deprive you of peace. What takes away your peace of soul cannot come from God. When God comes to you, you will feel the truth of those greetings: My peace I give to you..., peace I leave you..., peace be with you..., and you will feel it even in the midst of troubles" ([ST] J. Escriva, "The Way", 258).

7. Our Lord clearly considered poverty and detachment a key feature in an apostle. But He was aware of His disciples' material needs and therefore stated the principle that apostolic ministry deserves its recompense. Vatican II reminds us that we all have an obligation to contribute to the sustenance of those who generously devote themselves to the service of the Church: "Completely devoted as they are to the service of God in the fulfillment of the office entrusted to them, priests are entitled to receive a just remuneration. For `the laborer deserves his wages' (Luke 10:7), and `the Lord commanded that they who proclaim the Gospel should get their living by the Gospel' (1 Corinthians 9:14). For this reason, insofar as provision is not made from some other source for the just remuneration of priests, the faithful are bound by a real obligation of seeing to it that the necessary provision for a decent and fitting livelihood for the priests are available" (Vatican II, "Presbyterorum Ordinis", 20).
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Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.

Principles and Practices - October 1

Trust In God

O Lord, how happy should we be
If we could cast our care on Thee;
If we from self could rest;
And feel at heart that One above,­
In perfect wisdom, perfect love
Is working for the best.

-Keble.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930

Thoughts of St Augustine for October 1

LET thy belief therefore be strong and unshaken, that things which seem, as though they perished, to be withdrawn from human eyes are safe and entire to the omnipotence of God.
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Click here for more information.
From Thoughts of St Augustine for Every Day
by Kathleen Mary Balfe (© 1926)
Nihil Obstat: Georgius D. Smith, S.T.D
Imprimatur: Edm. Can. Surmont

Thoughts from St Alphonsus for Every Day-October 1

BE careful to speak with simplicity, avoiding all affectation; with humility, abstaining from all words of pride and vain-glory; with sweetness, never uttering a word that savours of impatience; with moderation, by not being the first to give your opinion; with modesty, by not interrupting.
_________________
From Thoughts from St Alphonsus for Every Day
Compiled by Rev. C. McNeiry, C.SS.R.
Imprimatur: Joseph Hull, C.SS.R., Prov. Angl. Sup.
Nihil Obstat: Innocentlus Apap, O.P., S.T.M., Censor Deptutatus.
Imprimatur: Edm. Can. Surmont, Vicarius Generalis.
Westmonasterii, Die 9a Junii, 1927.
First published 1927

Gospel for Sep 30, Memorial: St Jerome, Priest and Doctor

Wednesday, 26th Week in Ordinary Time

From: Luke 9:57-62

The Calling of Three Disciples
[57] As they were going along the road, a man said to Him (Jesus), "I will follow you wherever You go." [58] And Jesus said to him, "Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay His head." [59] To another He said, "Follow Me." But he said, "Lord, let me first go and bury my father." [60] But He said to him, "Leave the dead to bury their own dead; but as for you, go and proclaim the Kingdom of God." [61] Another said, "I will follow You, Lord; but let me first say farewell to those at my home." [62] Jesus said to him, "No one who puts his hand to the plough and looks back is fit for the Kingdom of God."
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Commentary:
57-62. Our Lord spells out very clearly what is involved in following Him. Being a Christian is not an easy or comfortable affair: it calls for self-denial and for putting God before everything else. See the notes on Matthew 8:18-22 and Matthew 8:22.

[The notes on Matthew 8:18-22 states:
18-22. From the very outset of His messianic preaching, Jesus rarely stays in the same place; He is always on the move. He "has nowhere to lay His head" (Matthew 8:20). Anyone who desires to be with him has to "follow Him". This phrase "following Jesus" has a very precise meaning: it means being His disciple (cf. Matthew 19:28). Sometimes the crowds "follow Him"; but Jesus' true disciples are those who "follow Him" in a permanent way, that is, who keep on following Him: being a "disciple of Jesus" and "following Him" amount to the same thing. After our Lord's ascension, "following Him" means being a Christian (cf. Acts 8:26). By the simple and sublime fact of Baptism, every Christian is called, by a divine vocation, to be a full disciple of our Lord, with all that that involves.

The evangelist here gives two specific cases of following Jesus. In the case of the scribe our Lord explains what faith requires of a person who realizes that he has been called; in the second case--that of the man who has already said "yes" to Jesus--He reminds him of what His commandment entails. The soldier who does not leave his position on the battlefront to bury his father, but instead leaves that to those in the rearguard, is doing his duty. If service to one's country makes demands like that on a person, all the more reason for it to happen in the service of Jesus Christ and His Church.

Following Christ, then, means we should make ourselves totally available to Him; whatever sacrifice He asks of us we should make: the call to follow Christ means staying up with Him, not falling behind; we either follow Him or lose Him. In the Sermon on the Mount (Matthew 5-7) Jesus explained what following Him involves--a teaching which we find summarized in even the most basic catechism of Christian doctrine: a Christian is a man who believes in Jesus Christ--a faith he receives at Baptism -- and is duty bound to serve Him. Through prayer and friendship with the Lord every Christian should try to discover the demands which this service involves as far as he personally is concerned.]

[The notes on Matthew 8:22 states:
22. "Leave the dead to bury their own dead": although this sounds very harsh, it is a style of speaking which Jesus did sometimes use: here the "dead" clearly refers to those whose interest is limited to perishable things and who have no aspirations towards the things that last forever.

"If Jesus forbade him," St. John Chrysostom comments, "it was not to have us neglect the honor due to our parents, but to make us realize that nothing is more important than the things of Heaven and that we ought to cleave to these and not to put them off even for a little while, though our engagements be ever so indispensable and pressing" ("Hom. on St. Matthew", 27).]

We see here the case of the man who wanted to follow Christ, but on one condition--that he be allowed to say goodbye to his family. Our Lord, seeing that he is rather undecided, gives him an answer which applies to all of us, for we have all received a calling to follow Him and we have to try not to receive this grace in vain. "We receive the grace of God in vain, when we receive it at the gate of our heart, and do not let it enter our heart. We receive it without receiving it, that is, we receive it without fruit, since there is no advantage in feeling the inspiration if we do not accept it [...]. It sometimes happens that being inspired to do much we consent not to the whole inspiration but only to some part of it, as did those good people in the Gospel, who upon the inspiration which our Lord gave them to follow Him wished to make reservations, the one to go first and bury his father, the other to go to take leave of his people" (St. Francis de Sales, "Treatise on the Love of God", Book 2, Chapter 11).

Our loyalty and fidelity to the mission God has given us should equip us to deal with every obstacle we meet: "There is never reason to look back (cf. Luke 9:62). The Lord is at our side. We have to be faithful and loyal; we have to face up to our obligations and we will find in Jesus the love and the stimulus we need to understand other people's faults and overcome our own" ([St] J. Escriva, "Christ Is Passing By", 160).
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Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.

Principles and Practices - September 30

The Blessing of Interior Desolation

Blessed Peter Faber once received a consoling enlightenment concerning his interior barren­ness. 'Nothing,' he was told, 'arouses in the soul such a tremendous desire for the consola­tion which God alone can give, and nothing so effectually discloses the truth that He is the source of all light, as this condition of interior darkness and aridity. But it is precisely this intense longing for Him, this realization that He alone can give true happiness to the soul, which honours God most, not the basking in consolation. Persevere, therefore, until God sends the angel of consolation.'

-A. Huounder, S.J.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930

Thoughts of St Augustine for September 30

HE was hungry who feeds all men; he was thirsty by whom is created everything that is drunk, and who is spiritually the bread of the hungry and the fountain of the thirsty: he was wearied with his earthly journey who has made himself the Way for us to heaven...he was put to the torment of the Cross who put an end to all our torments. He died who raised the dead.
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Click here for more information.
From Thoughts of St Augustine for Every Day
by Kathleen Mary Balfe (© 1926)
Nihil Obstat: Georgius D. Smith, S.T.D
Imprimatur: Edm. Can. Surmont

Thoughts from St Alphonsus for Every Day-September 30

IT is necessary to seek even holy things without attachment to self-will. St Francis de Sales used to say: "I desire but few things, and for these I am not solicitous." He wished for them, not through self-love, but to please God; and was prepared to give them up as soon as he knew they were not conformable to the will of God.
_________________
From Thoughts from St Alphonsus for Every Day
Compiled by Rev. C. McNeiry, C.SS.R.
Imprimatur: Joseph Hull, C.SS.R., Prov. Angl. Sup.
Nihil Obstat: Innocentlus Apap, O.P., S.T.M., Censor Deptutatus.
Imprimatur: Edm. Can. Surmont, Vicarius Generalis.
Westmonasterii, Die 9a Junii, 1927.
First published 1927

Gospel for Sept 29, Feast: Sts. Michael, Gabriel and Raphael, Archangels

From: John 1:47-51

The Calling of the First Disciples (Continuation)
[47] Jesus saw Nathaniel coming to Him, and said to him, "Behold, an Israelite indeed, in whom is no guile!" [48] Nathaniel said to Him, "How do you know me?" Jesus answered him, "Before Philip called you, when you were under the fig tree, I saw you." [49] Nathaniel answered Him, "Rabbi, you are the Son of God! You are the King of Israel! [50] Jesus answered him, "Because I said to you, I saw you under the fig tree, do you believe? You shall see greater things than these." [51] And He said to him, "Truly, truly, I say to you, you will see Heaven opened, and the angels of God ascending and descending upon the Son of Man."
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Commentary:
45-51. The Apostle Philip is so moved that he cannot but tell his friend Nathanael (Bartholomew) about his wonderful discovery (verse 45). "Nathanael had heard from Scripture that Jesus must come from Bethlehem, from the people of David. This belief prevailed among the Jews and also the prophet had proclaimed it of old, saying: `But you, O Bethlehem, who are little to be among the clans of Judah, from you shall come forth for me one who is to be ruler of Israel' (Micah 5:2). Therefore, when he heard that He was from Nazareth, he was troubled and in doubt, since he found that the announcement of Philip was not in agreement with the words of the prophecy" (St. John Chrysostom, "Hom. on St. John", 20, 1).

A Christian may find that, in trying to communicate his faith to others, they raise difficulties. What should he do? What Philip did--not trust his own explanation, but invite them to approach Jesus personally: "Come and see" (verse 46). In other words, a Christian should bring his fellow-men, his brothers into Jesus' presence through the means of grace which He has given them and which the Church ministers--frequent reception of the sacraments, and devout Christian practices.

Nathanael, a sincere person (verse 47), goes along with Philip to see Jesus; he makes personal contact with our Lord (verse 48), and the outcome is that he receives faith (the result of his ready reception of grace, which reaches him through Christ's human nature: verse 49).

As far as we can deduce from the Gospels, Nathanael is the first Apostle to make an explicit confession of faith in Jesus as Messiah and as Son of God. Later on St. Peter, in a more formal way, will recognize our Lord's divinity (cf. Matthew 16:16). Here (verse 51) Jesus evokes a text from Daniel (7:13) to confirm and give deeper meaning to the words spoken by His new disciple.
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Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.

Principles and Practices - September 29

Christian Sympathy

Christian sympathy means being good­ natured, large-hearted, and broad-minded, not in the sense of being easy-going, tolerant of evil, and countenancing low ideals, but in the sense of being far more eager to discern and acknow­ledge in our neighbour his good qualities than to notice and advertise his shortcomings. It is a mark of narrow-mindedness quickly and fiercely to pounce upon our neighbour's defects, whilst turning a blind eye to the good side of his character. Look for the good in everybody and it will come out to meet you.

-Father Degen.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930

Thoughts of St Augustine for September 29

WHEN all have a claim on us for the same love, yet is not the same medicine to be used for all; so love itself in like manner is in travail with some, is made weak together with others, some it seeks to edify, others it trembles to cause to offend, to some it stoops, to others it carries itself erect, to some it is gentle, to others severe, to none as an enemy, to all as a mother.
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Click here for more information.

From Thoughts of St Augustine for Every Day
by Kathleen Mary Balfe (© 1926)
Nihil Obstat: Georgius D. Smith, S.T.D
Imprimatur: Edm. Can. Surmont

Thoughts from St Alphonsus for Every Day-September 29

(FEAST OF ST MICHAEL)

IN the Mass for the dead, the Church prays: May the standard-bearer, St Michael, bring them into the holy light. The learned explain this prayer by saying that St Michael has the honourable office of presenting to Jesus Christ, the judge, all the souls that depart this life in the grace of God.
_________________
From Thoughts from St Alphonsus for Every Day
Compiled by Rev. C. McNeiry, C.SS.R.
Imprimatur: Joseph Hull, C.SS.R., Prov. Angl. Sup.
Nihil Obstat: Innocentlus Apap, O.P., S.T.M., Censor Deptutatus.
Imprimatur: Edm. Can. Surmont, Vicarius Generalis.
Westmonasterii, Die 9a Junii, 1927.
First published 1927

Principles and Practices - September 28

To Know Is To Want

Heavenly love must be our motive, our aim: all must be observed with loving charity because we are enamoured of spiritual beauty. Now, we know the nature of our will is such that as soon as it has discovered some fair and lovable object it at once desires to possess and enjoy it. God is surpassingly beautiful, good, and perfect, and His goodness leads Him to communicate to souls who serve Him some tiny portion of these virtues.

-St. Jane Frances.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930

Thoughts of St Augustine for September 28

IF we have made any progress at all in con­templation we seek not that those whom we love feel delight and astonishment, when contemplating the works of human hands, but we seek to lift them up to the very skill and counsel of their author, and hence to rise to the admiration and praise of the all­-creating God in whom is the most fruitful end of love.
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Click here for more information.
From Thoughts of St Augustine for Every Day
by Kathleen Mary Balfe (© 1926)
Nihil Obstat: Georgius D. Smith, S.T.D
Imprimatur: Edm. Can. Surmont

Thoughts from St Alphonsus for Every Day-September 28

LIFE without thy love would be
Death, O Sovereign Good, to me;
Bound and held by thy dear chains
Captive now my heart remains.
_________________
From Thoughts from St Alphonsus for Every Day
Compiled by Rev. C. McNeiry, C.SS.R.
Imprimatur: Joseph Hull, C.SS.R., Prov. Angl. Sup.
Nihil Obstat: Innocentlus Apap, O.P., S.T.M., Censor Deptutatus.
Imprimatur: Edm. Can. Surmont, Vicarius Generalis.
Westmonasterii, Die 9a Junii, 1927.
First published 1927